African Cultural Renaissance on Constitutionalism and Shared Values - 2010
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African Cultural Renaissance on Constitutionalism and Shared Values - 2010 AFRICAN UNION IDEA Study on Constitutionalism & Shared Values An African Cultural Renaissance Perspective on Constitutionalism, Democracy, Peace, Justice and Shared Values: Challenges & Stakes for Statehood and Nation-building By: Prof. Samba Buri MBOUP (University of South Africa – UNISA) Pretoria – City of Tshwane, 08 Jan. 2011 Contact Details: Office: +27 (0)12-337 6051 / +27 (0)12-337 6011 Fax: +27 (0)86 750 1080 Cell: +27(0)82 064 1428 / +221-77 640 5023 Email: [email protected] / (Private): [email protected] 1 African Cultural Renaissance on Constitutionalism and Shared Values - 2010 1. Conceptual approach and theoretical framework 1.1. Centrality of culture to history, society and identity In the words of Maulana Ron KARENGA, culture can be defined in terms of that ‚very specific way for each people to celebrate themselves and introduce themselves to History and to the world‛. As such, culture encompasses a holistic content, meaning for a specific people, all that they are and all that they have. Beyond folklore, dance, music, culture refers, in a more substantive and comprehensive way, to the sum of ideas, knowledge systems and instrumentalities (institutional, scientific, technological and political) by means of which a people conceives and organises their relationship to space and time, in the process of production and reproduction of their existence and social life: economic activity as a whole, architecture, indigenous educational and health systems, principles and patterns of institutional and political organization, etc. For a given people, culture encompasses among others: the best practices and examples set by immortal figures and lessons learned during the richest hours of their history; their generic worldview, basic principles of life and value systems; their language (s) and spirituality; their vision of Self and Other including generic mental images and archetypes etc. In agreement with Karenga, Amilcar Cabral emphasizes the importance of the culture of a given people as quintessence of the historical process of that people. Hence the need and relevance of the return to the sources as basis for the African Renaissance project (Cabral: 1973: 42). Whereas for Cheikh Anta Diop (Cf: Civilization or Barbarism, 1991: 211-219), history and language represent two among the three key components of cultural identity, being the third one a psychological (subjective) factor. Historical conscience is crucial for the consolidation of national conscience and nation building, particularly in the case of a pluri-cultural and multi-lingual nation in the making. Among others, historical conscience refers to the feeling of belonging to the same community from a historical and socio-political point of view, and above all, from the consciousness of commonly shared aspirations, interests and value systems: in Diop’s words (Ibid.: 212), it is about that which distinguishes a cohesive people from the heterogeneous, inorganic population of a market. 2 African Cultural Renaissance on Constitutionalism and Shared Values - 2010 The psychological factor is anchored in and substantiated by, a set of principles, value systems and worldview, shared as common reference among all members of the same community. For Diop (1991: 218), it is about ‚the psychological and cultural invariants that political and social revolutions, even the most radical ones, leave intact, not only among the people, but among the very leaders of the revolution‛. In the perspective of J.F.A. Ajayi (1986), emphasis must be put on both history and historiography: the role of historiography (the way in which history is told, taught and perceived), is not only to enable the explanation and comprehension of all events and facts which make up history; it also has to deal with the way in which the totality of the same events and facts are perceived individually and collectively, within a given society. In other words, particularly for a people subjected to foreign subjugation, it is of paramount importance to understand how their current situation came to be what it is. Hence the function fulfilled by historical collective memory as the womb for an alternative identity and image of self as a people, and, therefore, as a potentially subversive space for political initiative and self re-assertiveness. Hence the necessity for a concerted effort in order to correct the falsified versions of history as told or written by others, in order to achieve a greater and more effective autonomy for African historical and political consciousness, the main objective being, not a rehabilitation of Africa’s history as such, but rather to enable African people to ‚know and understand exactly what happened, how and why it did happen‛. More importantly still, is the capacity for African people and leadership, to identify in both their common history and current situation, the major tendencies as well as alternative models and references for the future (Ajayi 1986: 11). This is about a double process. Firstly a process of restitution and ownership of one’s historical and political memory. Secondly, a process of re-conquest and renewal by Africans, especially youth, women as well as intellectual and political elites, of both self-confidence and trust in their own capacities, as they prepare to face challenges of viable statehood and nation-building in the context of globalisation and the spirit of African Renaissance, as an alternative and global project of society and Civilisation. 3 African Cultural Renaissance on Constitutionalism and Shared Values - 2010 1.2. The burden of Eurocentric epistemologies and orthodoxies From an African Renaissance perspective, it is necessary to critically look at some of the suspicions held, and false accusations formulated against, African indigenous justice systems (AIJS) by authors representative of the intellectual tradition of oppressive ethnography as part and parcel of hegemonic globalization. According to O. Oko Elechi (2004: 2), the said suspicions and accusations include the so-called genetic incapacity and un-preparedness of African institutions and mechanisms of conflict resolution to respect and protect human rights in general and the rights of suspects and litigants in particular. Beyond such suspicions and false accusations, there are a number of underlying assumptions such as the non-existence of the least concept of human rights in pre-colonial Africa. Such negative perceptions are also commonly shared by social developmental theorists in their artificial distinction between ‚traditional‛ and ‚modern‛ societies; being the latter category represented per excellence, by Western societies, whereas African societies are forced in their totality into the conceptual straitjacket of the category of ‚traditional‛ or backward societies which for that matter, have no other choice left than to strive to ‚catch up‛ with their Western counterparts, in an endless race aimed at ‚filling up‛ their many ‚developmental gaps‛. One problem with these kinds of approaches lies in that they tend to overlook or fail to fully take into account, either the inherent differences in worldviews between one people and another, or the role of culture in the conception and administration of justice in every human society. 1.3. Development or Renaissance? In a collective book recently published in French, African scholars such as Jose Do Nascimento (2008) have challenged and dismissed the ‚filling up the developmental gap‛ approach. African Renaissance is proposed as an alternative paradigm to the paradigm based on the ‚theories of development‛ associated with a distorted vision of Africa’s history and cultures. For Do Nascimento et al, the modernisation of African societies should not be viewed in terms of the so-called ‚liberal big push‛ advocated by Western-inspired epistemology. Historical and social progress in Africa will, in the contrary, come only as a result of a holistic and radical process of re-foundation, 4 African Cultural Renaissance on Constitutionalism and Shared Values - 2010 renewal and transformation of both the social fabrics as well as of African peoples themselves: their mindset, world outlook, vision of Self and Other, together with their position in the world. The preceding entails, amongst others, the need to rethink critically, issues of institution building, constitutionalism and shared values. 1.4. Universalism and specificities: relevance of African approach(es) If we look at the issue of human rights from the point of view of its recorded versions in Western historiography and literature, two landmarks are generally recalled: the French 1789 Universal Declaration of Human and Citizen’s Rights and the 1948 UDHR / Universal Declaration on Human Rights, sponsored by the newly established UN System. At this point, it is worth noting that the primary objective for the creation of the UN System was the preservation of peace and security in the world, after two devastating wars which threatened in many ways the very founding principles and values as well as some of the major institutions of World Civilization and order. Only thereafter, did the objectives pursued by the UN System tend to be extended to other issues and areas of concern such as HR, development, decolonization, protection of minorities etc. There also seems to be an ideological North-South divide in terms of approaches; being the dominant tendency, to put more emphasis on political and civil rights